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Hellenistic Jews and the Law of Moses

The Law of Moses, also known as the Mosaic Law or simply "the Law" (Hebrew: Torah), refers to the comprehensive body of legislation given by God to the Israelites through Moses [3]. This law was delivered at Mount Sinai, specifically at Horeb, after the exodus from Egypt [5]. Josephus records Moses ascending Mount Sinai to receive these laws from God, which he then delivered to the Hebrews [1]. The Law is described as the "book of the law of Moses" or the "book of the law of God" [3].

The core principle of the Mosaic Law is its theocratic nature, meaning it directly links human duty to God's commandments [3]. Josephus highlights the diligence of those who observed these laws and worshipped God, noting that blessings were pronounced upon those who kept them, and curses upon those who transgressed them [4]. Moses himself wrote down this law and entrusted it to the priests and elders of Israel [6]. The Law of Moses was specifically given to the Jews and not to other nations [5].

The relationship between Hellenistic Jews and the Law of Moses was complex. Hellenistic Jews were those who lived outside of Judea and adopted Greek language and culture, while generally maintaining their Jewish faith. The Law remained central to their identity, as it was for all Jews. Nehemiah records a covenant where the people swore to walk in God's law, given by Moses, and to observe all its commandments and statutes [7]. The Law included instructions for priests to teach the Israelites all the rules Yahweh had spoken through Moses [8].

In the New Testament, particularly in Paul's epistles, the role of the Law of Moses is a significant theme, especially in relation to Gentiles and the new covenant in Christ. Paul argues that salvation comes through faith in God, not through keeping the Law of Moses [12]. He emphasizes that those who seek righteousness through the Law must obey every regulation of it [13]. The Law was "added" to the original covenant of promise, not to add new conditions inconsistent with grace, but for a different purpose [16].

Paul clarifies that the entire Law can be summarized by the command to love one's neighbor as oneself (Leviticus 19:18), and that followers of Christ fulfill the Law by exercising love [10, 15]. This love is considered "the law of Christ" [11, 15]. The blessing promised to Abraham, which is received by Gentiles, is equated with receiving the Holy Spirit [14]. This perspective suggests that while the Law of Moses was foundational, its ultimate fulfillment and the means of righteousness shifted with the coming of Christ.

The "Israel of God" is understood not as the physical descendants of Abraham who adhere to the Mosaic Law, but as the spiritual seed of Abraham by faith [9]. This includes Gentile Christians, who are considered true children of Abraham through faith, rather than by adherence to the Law of Moses [12]. The Law of Moses, therefore, holds a specific place in divine revelation, dependent on the Abrahamic covenant [2]. While it was a divine institution, its purpose was distinct from providing a means of justification in the new covenant era [16].

Sources

  1. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 5, section 1: . How Moses Ascended Up To Mount Sinai, And Received Laws From God, And Delivered Them To The Hebrews.”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Law Of Moses — It will be the object of this article to give a brief analysis of the substance of this law, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. In order to do this the more clearly, it seems best to speak of the law, 1st. In relation to the past; 2d. In its own intrinsic character. + (a) In reference to the past, it is all-important, for the proper understanding of the law, to remember its entire dependence on the Abrahamic covenant. See (Galatians 3:17-24) That covenant had a twofold ch”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Law of Moses — Is the whole body of the Mosaic legislation (1 Kings 2:3; 2 Kings 23:25; Ezra 3:2). It is called by way of eminence simply "the Law" (Heb. Torah, Deut. 1:5; 4:8, 44; 17:18, 19; 27:3, 8). As a written code it is called the "book of the law of Moses" (2 Kings 14:6; Isa. 8:20), the "book of the law of God" (Josh. 24:26). The great leading principle of the Mosaic law is that it is essentially theocratic; i.e., it refers at once to the commandment of God as the foundation of all human duty.”
  4. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 24: who were diligent about the worship of God, and the observation of his laws, and who did not reject what Moses had said to them; while the other wished them all manner of happiness also; and when these last put up the like prayers, the former praised them. After this, curses were denounced upon those that should transgress those laws, they, answering one another alternately, by way of confirmation of what had been said. Moses also wrote their blessings and their curses, that they might learn them so thoroughly, that they might n”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Law of Moses, The — Is the law of God -- Le 26:46. Given In the desert. -- Eze 20:10,11. At Horeb. -- De 4:10,15; 5:2. From the Mount Sinai. -- Ex 19:11,20. By disposition of angels. -- Ac 7:53. Through Moses as mediator. -- De 5:5,27,28; Joh 1:17; Ga 3:19. To the Jews. -- Le 26:46; Ps 78:5. After the exodus. -- De 4:45; Ps 81:4,5. To no other nation. -- De 4:8; Ps 147:20. None to approach the Mount while God gave -- Ex 19:13,21-24; Heb 12:20. Remarkable phenomena connected with, at giving of -- Ex 19:16-19. Terror of Israel at receiving -- Ex 19:16; 20:18-20; De 5:5”
  6. Deuteronomy “Moses wrote this law, and delivered it to the priests the sons of Levi, who bore the ark of the covenant of Yahweh, and to all the elders of Israel. -- Deuteronomy 31:9”
  7. Nehemiah “they joined with their brothers, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of Yahweh our Lord, and his ordinances and his statutes; -- Nehemiah 10:29”
  8. Leviticus “Leviticus 10:11 (LEB) — and to teach the ⌞Israelites⌟ all the rules that Yahweh has spoken to them ⌞through⌟ Moses.””
  9. Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 6:16: as many--contrasting with the "as many," Gal 6:12. rule--literally, a straight rule, to detect crookedness; so a rule of life. peace--from God (Eph 2:14-17; Eph 6:23). mercy-- (Rom 15:9). Israel of God--not the Israel after the flesh, among whom those teachers wish to enrol you; but the spiritual seed of Abraham by faith (Gal 3:9, Gal 3:29; Rom 2:28-29; Phi 3:3).”
  10. Galatians (Protestant academic) “Tyndale House on Galatians 5:14: 5:14 the whole law can be summed up (or the whole law is fulfilled): Christ’s followers fulfill the law by exercising love toward every neighbor (Lev 19:18; see Matt 7:12; Luke 6:27-36; 10:25-37; John 13:34-35; 15:9-17; Rom 13:8-10).”
  11. Galatians (Protestant academic) “Tyndale House on Galatians 6:2: 6:2 Carrying each other’s burdens (6:1) fulfills the law of Christ to love one another (5:13-14; see also Lev 19:18; Matt 22:36-40; John 13:34; 15:12; 1 Jn 3:23).”
  12. Galatians (Protestant academic) “Tyndale House on Galatians 3:7: 3:7 Gentile Christians—including the Galatians—are among the real children of Abraham, not by keeping the law of Moses, but by faith in God (see Rom 4:9-17, 23-25; cp. Matt 12:48-50).”
  13. Galatians (Protestant academic) “Tyndale House on Galatians 5:3: 5:3 Those who seek righteousness through the law must obey every regulation of it (see 2:15-16; cp. Jas 2:10).”
  14. Galatians (Protestant academic) “Tyndale House on Galatians 3:14: 3:14 Christ Jesus has blessed the Gentiles with the same blessing . . . promised to Abraham, as described in 3:6-13. Paul equates this blessing with receiving the promised Holy Spirit (3:2-6; see also Rom 8:1-17, 23; Eph 1:13-14).”
  15. Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:14: all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Lev 19:18). Love is "the law of Christ" (Gal 6:2; Mat 7:12; Mat 22:39-40; Rom 13:9-10). is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfec”
  16. Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:19: "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added--to the original covenant of promise. This is not inconsistent with Gal 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the”
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